Folia archeologica 3-4.
Szabó Kálmán: Ásatási segédeszközök
BIBLIOGRAPHIA 309 stones those connected with scenes of the «funeral feast», as well as those gravestones with Latin inscriptions, where the equestrian representations seem to be of subordinate significance. He merely mentions the appearance of the equestrian figure on the Thracian rock-reliefs, coins, etc. and merely refers to the related relics in Asia Minor. He refers only in a few words to the greek models of the relief-type, though his remarks are the result of extensive explorations. He mentions cursorily the possibility of an oriental influence, and the connection between the cult of Dioscuri and the «Danubian equestrian». These voluntary restrictions in Kazarow's work result in some limitations and inevitablely involve a certain incompleteness. Objects found outside of Bulgaria or those preserved in foreign collections are sadly missing. A knowledge of the related relics from Phrygia would give a deeper insight into the common ancient Thracian ideas. Still more marked, from the point of view of completeness, is the lack of representations in connection with the funeral feast and those on the gravestones with Latin inscriptions, as thus the sepulchral connections of our group of relics remain for the most part obscure. The material published in Kazarow's work proves that this cult is characteristic first of all of Thracia; this is also supported by the bronze statuettes, not mentioned by Kazarow, representing primitively executed small equestrian figures, which are also characteristic of Thracia and which perhaps preceded the Roman conquest. It also becomes certain that behind the equestrian representation is really hidden a great Thracian god, which cannot yef be called by its own particular name. It remains obvious that on the gravestones decorated with equestrian reliefs the dead are identical with this god; this is proved by the inscriptions of the stelae (neos hérós etc.) and by the frequent portrait-character of the representations. Kazarow emphasises also the chthonic character of the equestrian god, to which we may just add that the designation of the equestrian as Dionysus, Apollo or Silvanus the less contradicts as we well know the chthonic connection of these gods with the world of the dead, though the official Greek and Roman conceptions mostly overshadow these features. The hunting Heros and the subordinate hunting scenes of the reliefs fit very well into this sphere. Kazarow also considers the significance of the wild-boar as the principle of evil, and not only as the projection of the equestrian-hunting cult of mountainous and wooded Thracia. The water-vessel, overturned by squabbling animals, has rather a symbolic character. Resembling motives from the field of archaic grave symbols are well known. The appearance of the equestrian on the gravestelae turns our attention to the similar Roman, but rather to the Greek relics. These latter are mostly characteristic of the northern coast of the Aegean Sea, surrounded by the Thracians. We do not know whether they were merely artistic motives or behind them were hidden also related conceptions? The whole of Greece as far as Southern Italy is full of equestrian heroic cults, even besides the Dioscuri, partly of agonistic character. On the sarcophagi the equestrian is sometimes going towards a female figure sitting on a chair. This is undoubtedly a goddess. Is this female figure to be divided from that which, on the most part of the reliefs, stands before the equestrian? We do not agree with Kazarow who regards it as an adorer. Sometimes before the equestrian stands a female figure represented undoubtedly as a goddess, in such cases the inscription gives its name. Sometimes the female figure appears with others in the typical garment of a nymph. The covered head and long garment however indicate rather a chtonic goddess than a dying woman. It is true that the female figure is frequently making gestures of adoration, but just as frequent it seems that the equestrian is making an offering before the woman. The female figure is somehow connected with the tree in front of the equestrian, mutually completing each other, and where they appear together the body of the female figure sometimes seems to grow together with the tree, and where there are two female figures two trees also appear. (The same is the connection between the female figure and the altar.) This absorption is so complete and conscious that it can not be blamed to the primitive stone-cutter. On the slabs of the «Danubian equestrian» the two equestrians are moving towards a female figure — here undoubtedly a goddes — therefore we do not regard it unjustifiable to consider the female figures on the Thracia equestrian slabs as goddesses. The reliefs, on which in the background a small equestrian gallops backwards, show a transition towards the «Danubian equestrian». The Danubian equestrian can with difficulty be divided from the Thracian equestrian cult. It is a pity that Kazarow does not deal with the Bulgarian relics of the Danubian equestrian. It is a question whether we must not see in the cult of the Danubian equestrian a form of mysticism full of late oriental elements. Have we not also to seek behind the cult of the Thracian equestrian a mystical religion? Besides the frequent appearance of the mystical gods certain solar character features indicate the connection between the symbols and the grave cult. To all of these questions Kazarow does not give any answer because their elucidation is beyond his aim. He realises his aim excellently, namely the publication of the stone-relics of the equestrian cult. He can not take it amiss, when in connection with his work, we raise the aforementioned problems, not only because the abundant material published by him provides a safe basis for further progress, but we rightly await the final solution from him as the most scientific expert on the question. ALADÁR DO В RO VI TS
